An entheogen, in the strictest sense, is a
psychoactivesubstance used in a religious or shamanic (or entheogenic) context. Entheogens generally come from plantsources which contain molecules closely related to endogenousneurochemicals. They occur in a wide variety of psychedelicsof various religious rites and have been shown to directly provoke what users perceive as spiritual or mysticalexperiences (see Good Friday Experiment). In a broader sense, the word "entheogen" refers to any molecule which stimulates the central nervous system through one of the two main neurological pathways: phenethylamine (which is a brain chemical associated with the adrenaline pathway, and a precursor of mescalineand 2C-B) and tryptamine (a brain chemical associated with the natural metabolism of serotonin, a precursor of psilocin, psilocybin, DMT). [Citation
last1 = Shulgin | first1 = Alexander
last2 = Shulgin | first2 = Ann
title = Pihkal: A Chemical Love Story
publisher = Transform Press
data = September 1991
year = 1991
isbn = 9780963009609 ] Cooper, Bloom and Roth describe the methabolic pathways by which these neurochemicals are produced in the body. [Citation
last1 = Cooper | first1 = Jack R.
last2 = Bloom | first2 = Floyd E.
last3 = Roth | first3 = Robert H.
title = Biochemical Basis of Neuropharmacology
publisher = Oxford University Press
year = 1970
isbn = 9780195140071 ] Through enzyme reactions, the brain creates more complex molecules with a higher binding affinity with unique neurological and cognitive results. See
Federal Analog Act.
These chemicals are the essence of the entheogens and are banned, despite their use predating written language. Entheogens are molecules which induce alterations of consciousness identical in many ways to those documented for
ritualingestion of traditional shamanic inebriants. Examples are far reaching ancient sources predating the modern era: such as Greek: kykeon; African: Iboga; Vedic: Soma, Amrit. Entheogens have been safely utilized in a ritualized context for thousands of years.
The word "entheogen" is a
neologismderived from two words of ancient Greek, ἔνθεος ("entheos") and γενέσθαι ("genesthai"). The adjective "entheos" translates to English as "full of the god, inspired, possessed," and is the root of the English word "enthusiasm." The Greeks used it as a term of praise for poets and other artists. "Genesthai" means "to come into being." Thus, an entheogen is a substance that causes one to become inspired or to experience feelings of inspiration, often in a religious or "spiritual" manner.
The word "entheogen" was coined in 1979 by a group of ethnobotanists and scholars of
mythology( Carl A. P. Ruck, Jeremy Bigwood, Danny Staples, Richard Evans Schultes, Jonathan Ottand R. Gordon Wasson). The literal meaning of the word is "that which causes God to be within an individual". The translation "creating the divine within" is sometimes given, but it should be noted that "entheogen" implies neither that something is created (as opposed to just perceiving something that is already there) nor that that which is experienced is "within" the user (as opposed to having independent existence).
It was coined as a replacement for the terms "hallucinogen" (popularized by
Aldous Huxley's experiences with mescaline, published as " The Doors of Perception" in 1953) and " psychedelic" (a Greek neologism for "mind manifest", coined by psychiatrist Humphry Osmond, who was quite surprised when the well-known author, Aldous Huxley, volunteered to be a subject in experiments Osmond was running on mescaline). Ruck et al. argued that the term "hallucinogen" was inappropriate due to its etymological relationship to words relating to delirium and insanity. The term "psychedelic" was also seen as problematic, due to the similarity in sound to words pertaining to psychosisand also due to the fact that it had become irreversibly associated with various connotations of 1960s pop culture.
The meanings of the term "entheogen" were formally defined by Ruck et al.:
Since 1979, when the term was proposed, its use has become widespread in certain circles. In particular, the word fills a vacuum for those users of entheogens who feel that the term "hallucinogen", which remains common in medical, chemical and anthropological literature, denigrates their experience and the world view in which it is integrated. Use of the strict sense of the word has therefore arisen amongst religious entheogen users, and also amongst others who wish to practice spiritual or religious tolerance.
The use of the word "entheogen" in its broad sense as a synonym for "hallucinogenic drug" has attracted criticism on three grounds:
* On pragmatic grounds, the objection has been raised that the meaning of the strict sense of "entheogen", which is of specific value in discussing traditional, historical and mythological uses of entheogens in religious settings, is likely to be diluted by widespread, casual use of the term in the broader sense.
* Secondly, some people object to the misuse of the root "theos" ("god" in
ancient Greek) in the description of the use of hallucinogenic drugs in a non-religious context, and coupled with the climate of religious toleranceor pluralism that prevails in many present-day societies, the use of the root "theos" in a term describing non-religious drug use has also been criticised as a form of taboo deformation.
* Thirdly, there are some substances that at least partially fulfill the definition of an entheogen that is given above, but are not considered hallucinogenic in the usual sense. One important example is the bread and wine of the Christian (especially Roman Catholic and Episcopal)
Eucharist-- assuming that the Eucharist was always non-entheogenic as it has been in most modern-era Christian groups. The 'bread' and 'wine' of early Christianity were discussed and treated in a way that fits the description of an entheogenic substance; ingesting the Eucharist induced the Holy Spirit, as a shared unity-experience in the mystic altered state.
Ideological objections to the broad use of the term often relate to the widespread existence of
taboos surrounding psychoactive drugs, with both religious and secular justifications. The perception that the broad sense of the term "entheogen" is used as a euphemismby hallucinogenic drug-users bothers both critics and proponents of the secular use of hallucinogenic drugs. Critics frequently see the use of the term as an attempt to obscure what they perceive as illegitimate motivations and contexts of secular drug use.Fact|date=January 2008 Some proponents also object to the term, arguing that the trend within their own subcultures and in the scientific literature towards the use of term "entheogen" as a synonym for "hallucinogen" devalues the positive uses of drugs in contexts that are secular but nevertheless, in their view, legitimate.Fact|date=January 2008
Beyond the use of the term itself, the validity of drug-induced, facilitated, or enhanced religious experience has been questioned. The claim that such experiences are less valid than religious experience without the use of any sacramental catalyst faces the problem that the descriptions of religious experiences by those using entheogens are indistinguishable from many reports of religious experiences which, are presumed in modern times to, have been experienced without their use. Such a claim however depends entirely on the assumption that the reports of well-known mystics were not influenced by ingesting visionary plants, a derivation which Dan Merkur calls into question. [ [http://www.amazon.com/dp/089281862X The Psychedelic Sacrament: Manna, Meditation, and Mystical Experience] by Dan Merkur, 2001, Park Street Press.]
In light of mystery schools, secret teachings and covenants of various traditions (in addition to factors such as periods of suppression and persecution) it becomes further difficult to determine precisely the concealed and mystical processes whereby the mind derives its fruits. A modern example is the discovery of the double helix structure of
deoxyribonucleic acidby Francis Crick which he credits lysergic acid diethylamidethe noble honor of facilitating the augmentation of cognition essential to the revelation (which caused him to be awarded the 1962 Nobel Prize for Physiology or Medicine). While this alone is not conclusive evidence of a mystical or religious experience it does contribute to the mounting evidences that subjective states evoked by entheogens have a capacity to induce holistic understanding which may be differentiated from psychopathic or hallucinating states by a matter of several degrees.
In an attempt to empirically answer the question about whether neurochemical augmentation through biological or chemical entheogens may enable religio-mystical experience, the
Marsh Chapel Experimentwas conducted by physician and theology doctoral candidate, Walter Pahnke, under the supervision of Timothy Learyand the Harvard Psilocybin Project. In the double-blindexperiment, volunteer graduate school divinity students from the Boston area almost all claimed to have had profound religious experiences subsequent to the ingestion of pure psilocybin. In 2006, a more rigorously controlled version of this experiment was conducted at Johns Hopkins University, yielding very similar results.
Use of entheogens
Naturally occurring entheogens such as
psilocybinand dimethyltryptamine, also known as "N,N"-dimethyltryptamine, or simply DMT (in the preparation ayahuasca) were, for the most part, discovered and used by older cultures, as part of their spiritual and religious life, as plants and agents which were respected, or in some cases revered. By contrast, artificial and modern entheogens, such as MDMA, never had a tradition of religious use.
Entheogens have been used in various ways, including as part of established traditions and religions, secularly for personal spiritual development, as tools (or "plant teachers") to augment the mind, [ [http://www.kentupper.com/resources/Entheogens+$26+Education--JDEA+2003.pdf Tupper, K.W. (2003). Entheogens & education: Exploring the potential of psychoactives as educational tools. Journal of Drug Education and Awareness, 1(2), 145-161.] ] [ [http://www.csse.ca/CJE/Articles/FullText/CJE27-4/CJE27-4-tupper.pdf Tupper, K.W. (2002). Entheogens and existential intelligence: The use of plant teachers as cognitive tools. Canadian Journal of Education, 27(4), 499-516.] ] secularly as recreational drugs, and medical and therapeutic use.
The use of entheogens in human cultures is nearly ubiquitous throughout recorded history.
The best-known entheogen-using culture of
Africais the Bwitists, who used a preparation of the root bark of Iboga("Tabernanthe iboga"). [ [http://ibogaine.desk.nl/fernandez.html Bwiti: An Ethnography of the Religious Imagination in Africa] by James W. Fernandez, Princeton University Press, 1982] A famous entheogen of ancient Egyptis the blue lotus ("Nymphaea caerulea"). There is evidence for the use of entheogenic mushrooms in Côte d'Ivoire(Samorini 1995). Numerous other plants used in shamanic ritual in Africa, such as " Silene capensis" sacred to the Xhosa, are yet to be investigated by western science.
Entheogens have played a pivotal role in the spiritual practices of most American cultures for millennia. The first American entheogen to be subject to scientific analysis was the
peyotecactus ("Lophophora williamsii"). For his part, one of the founders of modern ethno-botany, the late Richard Evans Schultesof Harvard Universitydocumented the ritual use of peyote cactus among the Kiowawho live in what became Oklahoma. Used traditionally by many cultures of what is now Mexico, its use spread to throughout North Americain the 19th century, replacing the toxicentheogen "Sophora secundiflora" (mescal bean). Other well-known entheogens used by Mexican cultures include psilocybin mushrooms (known to indigenous Mexicans under the Náhuatlname "teonanácatl"), the seeds of several morning glories (Náhuatl: tlitlíltzin and ololiúhqui) and " Salvia divinorum" ( Mazateco: Ska Pastora; Náhuatl: pipiltzintzíntli).
Indigenous peoples of
South Americaemploy a wide variety of entheogens. Better-known examples include ayahuasca("Banisteriopsis caapi" plus admixtures) among indigenous peoples (such as the Urarina) of Peruvian Amazonia. Other well-known entheogens include: borrachero (" Brugmansia" spp); San Pedro "Trichocereus" spp); and various tryptamine-bearing snuffs, for example Epená ("Virola" spp), Vilcaand Yopo("Anadananthera" spp). The familiar tobaccoplant, when used uncured in large doses in shamaniccontexts, also serves as an entheogen in South America. Also, a tobacco that contains higher nicotine content, and therefore smaller doses required, called " Nicotiana rustica" was commonly used.Fact|date=February 2007
In addition to indigenous use of entheogens in the Americas, one should also note their important role in contemporary religious movements, such as the
Rastafari movementand the Church of the Universe.
The indigenous peoples of
Siberia(from whom the term "shaman" was appropriated) have used the fly agaricmushroom ("Amanita muscaria") as an entheogen. The ancient inebriant Soma, mentioned often in the Vedas, may have been an entheogen. (In his 1967 book, Wasson argues that Soma was fly agaric. The active ingredient of Soma is presumed by some to be ephedrine, an alkaloid with stimulant and (somewhat debatable) entheogenic properties derived from the soma plant, identified as "Ephedra pachyclada".) However, there are also arguments to suggest that Soma could have also been Syrian Rue, Cannabis, or some combination of any of the above plants.
An early entheogen in
Aegean civilization, predating the introduction of wine, which was the more familiar entheogen of the reborn Dionysusand the maenads, was fermented honey, known in Northern Europe as mead; its cult uses in the Aegean world are bound up with the mythology of the bee.
The extent of the use of visionary plants throughout European history has only recently been seriously investigated, since around 1960. The use of entheogens in
Europeis thought, by most entheogen scholarsFact|date=July 2008, to have become greatly reduced by the time of the rise of post-Roman Christianity. European witches used various entheogens, including thorn-apple ( Datura), deadly nightshade("Atropa belladonna"), mandrake ("Mandragora officinarum") and henbane("Hyoscyamus niger"). These plants were used, among other things, for the manufacture of "flying ointments".
The growth of Roman Christianity also saw the end of the two-thousand-year-old tradition of the
Eleusinian Mysteries, the initiation ceremony for the cult of Demeterand Persephoneinvolving the use of a possibly entheogenic substance known as kykeon. Similarly, there is evidence that nitrous oxideor ethylenemay have been in part responsible for the visions of the equally long-lived Delphic oracle(Hale et al., 2003).
Germanic culture cannabiswas associated with the Germanic love goddess Freya. The harvesting of the plant was connected with an erotic high festival. It was believed that Freya lived as a fertile force in the plant's feminine flowers and by ingesting them one became influenced by this divine force. Similarly, fly agaricwas consecrated to Odin, the god of ecstasy, while henbanestood under the dominion of the thunder god - Thorin Germanic mythology - and Jupiter among the Romans (Rätsch 2003).
The entheogenic use of substances, particularly
hashish. Its use by the " Hashshashin" to stupefy and recruit new initiates was widely reported during the Crusades. However, the drug used by the Hashshashin was likely wine, opium, henbane, or some combination of these, and, in any event, the use of this drug was for stupefaction rather than for entheogenic use. It has been suggested that the ritual use of small amounts of Syrian Rueis an artifact of its ancient use in higher doses as an entheogen.
John Marco Allegrohas argued in his book "The Sacred Mushroom and the Cross" that early Jewish and Christian cultic practice was based on the use of " Amanita muscaria" which was later forgotten by its adherents, though this hypothesis has not received much consideration or become widely accepted. Allegro's hypothesis that Amanita use was forgotten after primitive Christianity seems contradicted by his own view that the chapel in Plaincourault shows evidence of Christian Amanita use in the 1200s.cite book
last = Allegro
first = John Marco
year = 1970
title = The Sacred Mushroom and the Cross: A Study of the Nature and Origins of Christianity within the Fertility Cults of the Ancient Near East
publisher = Hodder and Stoughton
id = ISBN 0-340-12875-5 ]
Indigenous Australiansare generally thought not to have used entheogens, although there is a strong barrier of secrecy surrounding Aboriginal shamanism, which has likely limited what has been told to outsiders. There are no known uses of entheogens by the Māoriof New Zealand. Natives of Papua New Guineaare known to use several species of entheogenic mushrooms ("Psilocybe" spp, "Boletus manicus"). [http://www.shaman-australis.com/~benjamin-thomas/ Benjamin Thomas Ethnobotany & Anthropology Research Page] ] Kavaor "Kava Kava" ("Piper Methysticum") has been cultivated for at least 3000 years by a number of Pacific island-dwelling peoples. Historically, most Polynesian, many Melanesian, and some Micronesiancultures have ingested the psychoactive pulverized root, typically taking it mixed with water. Much traditional usage of Kava, though somewhat suppressed by Christian missionaries in the 19th and 20th centuries, is thought to facilitate contact with the spirits of the dead, especially relatives and ancestors (Singh 2004).
There have been several examples of the use of entheogens in the archaeological record. Many of these researchers, like
R. Gordon Wassonor Giorgio Samorini, [Giorgio Samorini, “The ‘Mushroom-Tree’ of Plaincourault”, Eleusis: Journal of Psychoactive Plants and Compounds, n. 8, 1997, pp. 29-37] [Giorgio Samorini, “The ‘Mushroom-Trees’ in Christian Art”, Eleusis: Journal of Psychoactive Plants and Compounds, n. 1, 1998, pp. 87-108] have recently produced a plethora of evidence, which has not yet received consideration within academia. The first direct evidence of entheogen use comes from Tassili, Algeria, with a cave painting of a mushroom-man, dating to 8000 BP. Hemp seeds discovered by archaeologists at Pazyryksuggest early ceremonial practices by the Scythiansoccurred during the 5th to 2nd century BC, confirming previous historical reports by Herodotus.
Classical mythology and cults
Although entheogens are taboo and most of them are officially prohibited in Christian and Islamic societies, their ubiquity and prominence in the spiritual traditions of various other cultures is unquestioned. The entheogen, "the spirit, for example, need not be chemical, as is the case with the ivy and the olive: and yet the god was felt to be within them; nor need its possession be considered something detrimental, like drugged, hallucinatory, or delusionary: but possibly instead an invitation to knowledge or whatever good the god's spirit had to offer." (Ruck and Staples)
Most of the well-known modern examples, such as peyote,
psilocybeand other psychoactive mushrooms and "ololiuhqui," are from the native cultures of the Americas. However, it has also been suggested that entheogens played an important role in ancient Indo-European culture, for example by inclusion in the ritual preparations of the Soma, the "pressed juice" that is the subject of Book 9 of the Rig Veda. Soma was ritually prepared and drunk by priests and initiates and elicited a paean in the "Rig Veda" that embodies the nature of an entheogen:
Kykeonthat preceded initiation into the Eleusinian Mysteries is another entheogen, which was investigated (before the word was coined) by Carl Kerenyí, in "Eleusis: Archetypal Image of Mother and Daughter." Other entheogens in the Ancient Near East and the Aegean include the poppy, Datura, the unidentified "lotus" eaten by the Lotus-Eaters in the " Odyssey" and "Narkissos."
According to Ruck, Eyan, and Staples, the familiar shamanic entheogen that the
Indo-Europeansbrought with them was knowledge of the wild Amanitamushroom. It could not be cultivated; thus it had to be found, which suited it to a nomadic lifestyle. When they reached the world of the Caucasus and the Aegean, the Indo-Europeans encountered wine, the entheogen of Dionysus, who brought it with him from his birthplace in the mythical Nysa, when he returned to claim his Olympian birthright. The Indo-European proto-Greeks "recognized it as the entheogen of Zeus, and their own traditions of shamanism, the Amanita and the 'pressed juice' of Soma — but better since no longer unpredictable and wild, the way it was found among the Hyperboreans: as befit their own assimilation of agrarian modes of life, the entheogen was now cultivable" (Ruck and Staples). Robert Graves, in his foreword to "The Greek Myths," argues that the ambrosia of various pre- Hellenictribes were amanitaand possibly panaeolusmushrooms.
Amanita was divine food, according to Ruck and Staples, not something to be indulged in or sampled lightly, not something to be profaned. It was the food of the gods, their
ambrosia, and it mediated between the two realms. It is said that Tantalus's crime was inviting commoners to share his ambrosia.
The entheogen is believed to offer godlike powers in many traditional tales, including immortality. The failure of
Gilgameshin retrieving the plant of immortality from beneath the waters teaches that the blissful state cannot be taken by force or guile: when Gilgamesh lay on the bank, exhausted from his heroic effort, the serpent came and ate the plant.
Another attempt at subverting the natural order is told in a (according to some) strangely metamorphosed myth, in which natural roles have been reversed to suit the Hellenic world-view. The Alexandrian Apollodorus relates how Gaia (spelled "Ge" in the following passage), Mother Earth herself, has supported the Titans in their battle with the Olympian intruders. The Giants have been defeated:
Judaism and Christianity
According to "
The Living Torah", cannabis was an ingredient of holy anointing oilmentioned in various sacred Hebrew texts. [Kaplan, Aryeh. (1981). "The Living Torah" New York. p. 442.] The herb of interest is most commonly known as "kaneh-bosm" (Hebrew: קְנֵה-בֹשֶׂם). This is mentioned several times in the Old Testamentas a bartering material, incense, and an ingredient in holy anointing oil used by the high priest of the temple. Although Chris Bennett's research in this area focuses on cannabis, he mentions evidence suggesting use of additional visionary plants such as henbane, as well. [ [http://www.amazon.com/dp/1550567985 Sex, Drugs, Violence and the Bible] , by Chris Bennett and Neil McQueen, 2001, Forbidden Fruit Publishing.]
Septuaginttranslates "kaneh-bosm" as calamus, and this translation has been propagated unchanged to most later translations of the old testament. However, Polish anthropologist Sula Benetpublished etymological arguments that the Aramaicword for hemp can be read as "kannabos" and appears to be a cognateto the modern word 'cannabis', [ [http://www.njweedman.com/kanehbosm.html kanehbosm ] ] with the root "kan" meaning reed or hemp and "bosm" meaning fragrant. Both cannabis and calamus are fragrant, reedlike plants containing psychotropiccompounds.
philologist John Marco Allegrohas suggested that the self-revelation and healing abilities attributed to the figure of Jesus may have been associated with the effects of the plant medicines [from the Aramaic: "to heal"] , this evidence is dependent on pre- Septuagintinterpretation of Torah and Tenach, and goes firmly against the accepted teachings of the Holy See. However Merkur contends that a minority of Christian hermits and mystics could possibly have used entheogens, in conjunction with fasting, meditationand prayer. [ [http://www.amazon.com/dp/089281862X The Psychedelic Sacrament: Manna, Meditation, and Mystical Experience] by Dan Merkur, 2001, Park Street Press.]
Allegro was the only non-Catholic appointed to the position of translating the dead sea scrolls. His extrapolations are often the object of scorn due to Allegro's theory of Jesus as a mythological personification of the essence of the psychoactive sacrament, furthermore they seem to conflict with the position of the Catholic Church in regards to the exclusivity of the non-canonical practice of
transubstantiationand endorsement of alcohol ingestion as the exclusive means to attain communion with God. Allegro's book, "The Sacred Mushroom and the Cross", relates the development of language to the development of myths, religions and cultic practices in world cultures. Allegro believed he could prove, through etymology, that the roots of Christianity, as of many other religions, lay in fertility cults; and that cult practices, such as ingesting visionary plants (or " psychedelics") to perceive the Mind of God [Avestan: Vohu Mana] , persisted into the early Christianera, and to some unspecified extent into the 1200s with reoccurrences in the 1700s and mid 1900s, as he interprets the Plaincourault chapel's fresco to be an accurate depiction of the ritual ingestion of Amanita Muscariaas the Eucharist.
The historical picture portrayed by the Entheos journal is of fairly widespread use of visionary plants in early Christianity and the surrounding culture, with a gradual reduction of use of entheogens in Christianity. [ [http://entheomedia.org/Issue%20one.htm Conjuring Eden: Art and the Entheogenic Vision of Paradise] , by Mark Hoffman, Carl Ruck, and Blaise Staples. Entheos: The Journal of Psychedelic Spirituality, Issue No. 1, Summer, 2001] R. Gordon Wasson's book Soma prints a letter from art historian Erwin Panofsky asserting that art scholars are aware of many 'mushroom trees' in Christian art. [ [http://www.egodeath.com/WassonEdenTree.htm Wasson and Allegro on the Tree of Knowledge as Amanita] , Michael S. Hoffman, Journal of Higher Criticism, 2007]
The question of the extent of visionary plant use throughout the history of Christian practice has barely been considered yet by academic or independent scholars. The question of whether visionary plants were used in pre-Theodosius Christianity is distinct from evidence that indicates the extent to which visionary plants were utilized or forgotten in later Christianity, including so-called "heretical" or "quasi-" Christian groups, [ [http://entheomedia.org/Entheos_Issue_2.htm Daturas for the Virgin] , José Celdrán and Carl Ruck, Entheos: The Journal of Psychedelic Spirituality, Vol. I, Issue 2, Winter, 2002] and the question of other groups such as elites or laity within "orthodox" Catholic practice. [ [http://www.amazon.com/dp/1594601445 The Hidden World: Survival of Pagan Shamanic Themes in European Fairytales] , by Carl Ruck, Blaise Staples, Jose Alfredo Celdran, Mark Hoffman, Carolina Academic Press, 2007]
James Arthur asserts that the little scroll from the angel with writing on it referred to in
Ezekiel2: 8,9,10 and Ezekiel 3: 1,2,3 and Book of Revelation10: 9,10 was the speckled cap of the "Amanita Muscaria" mushroom. [ [http://www.egodeath.com/amanita.htm Amanita Muscaria Mushrooms and Religion - Research Page ] ]
Entheogens in literature
melange(spice) in Frank Herbert's "Dune universe acts as both an entheogen and a geriatricmedicine. Control of the supply of melange was crucial to the Empire, as it was necessary for, among other things, faster than lightnavigation.
Consumption of the imaginary
mushroom"anochi" as the entheogen underlying the creation of Christianity is the premise of Philip K. Dick's last novel, " The Transmigration of Timothy Archer", a theme which seems to be inspired by John Allegro's book.
Aldous Huxley's final novel, "Island" (1962), depicted a fictional entheogenic mushroom — termed "moksha medicine" — used by the people of Pala in rites of passage, such as the transition to adulthood and at the end of life.
Bruce Sterling's "Holy Fire" novel refers to the religion in the future as a result of entheogens, used freely by the population.
Stephen King's " The Gunslinger", Book 1 of "The Dark Tower" series, the main character receives guidance after taking mescaline.
Alastair Reynoldsnovel Absolution Gapfeatures a moon under the control of a religious government which uses neurological viruses to induce religious faith.
*Roberts, Thomas B. (editor) (2001). "Psychoactive Sacramentals: Essays on Entheogens and Religion" San Francisco: Council on Spiritual Practices.
*Roberts, Thomas B. (2006) "Chemical Input, Religious Output—Entheogens" Chapter 10 in "Where God and Science Meet: Vol. 3: The Psychology of Religious Experience" Westport, CT: Praeger/Greenwood.
*Roberts, Thomas, and Hruby, Paula J. (1995-2003). "Religion and Psychoactive Sacraments: An Entheogen Chrestomathy" http://www.csp.org/chrestomathy [Online archive]
* Stafford, Peter. (2003). "Psychedlics". Ronin Publishing, Oakland, California. ISBN 0-914171-18-6.
* Carl Ruck and Danny Staples, "The World of Classical Myth" 1994. [http://www.csp.org/chrestomathy/world_of.html Introductory excerpts]
Huston Smith, "Cleansing the Doors of Perception: The Religious Significance of Entheogenic Plants and Chemicals", 2000, Tarcher/Putnam, ISBN 1-58542-034-4
Giorgio Samorini1995 "Traditional use of psychoactive mushrooms in Ivory Coast (Côte d'Ivoire)?" in "Eleusis" 1 22-27 (no current url)
* M. Bock 2000 "Māori kava ("Macropiper excelsum")" in "Eleusis" n.s. vol 4 (no current url)
* "Plants of the Gods: Their Sacred, Healing and Hallucinogenic Powers" by Richard Evans Schultes, Albert Hofmann, Christian Ratsch - ISBN 0-89281-979-0
John J. McGraw, "Brain & Belief: An Exploration of the Human Soul", 2004, AEGIS PRESS, ISBN 0-9747645-07
* [http://www.sciam.com/article.cfm?articleID=0009BD34-398C-1F0A-97AE80A84189EEDF J.R. Hale, J.Z. de Boer, J.P. Chanton and H.A. Spiller (2003) Questioning the Delphic Oracle, 2003, Scientific American, vol 289, no 2, 67-73.]
* "The Sacred Plants of our Ancestors" by
Christian Rätsch, published in , 2003–2004 - ISBN 0-9720292-1-4
* Yadhu N. Singh, editor, "Kava: From Ethnology to Pharmacology", 2004, TAYLOR & FRANCIS, ISBN 0-4153232-74
List of Entheogens
Freedom of thought
Native American Church
Psychology of religion
* [http://www.csp.org/docs/nomenclature On Nomenclature] Documenting the shifts from 'psychotomimetic' and 'hallucinogen' to 'psychedelic' to 'entheogen'
* [http://www.egodeath.com/ViewsOnEntheogensInReligiousHistory.htm Typology of views regarding entheogens in religious history]
* [http://www.entheogenreview.com entheogenreview.com] Quarterly publication serving as a clearinghouse for current data about the use of visionary plants and drugs.
* [http://www.csp.org/practices/entheogens Council on Spiritual Practices Entheogen Project]
* [http://www.erowid.org/ The Vaults of Erowid] (
* [http://www.yoism.org/?q=node/219 Media reports of 2006 Johns Hopkins Research] of the entheogen effects of psilocybin, including
ABC Newsvideo, The Wall Street Journal, The Washington Post, and The New York Times
* [http://www.csp.org/chrestomathy/empirical_investigation.html Oliver LeRoy McCabe, Ph.D, "An Empirical Investigation Of The Effects Of Chemically (LSD-25)-Induced 'Psychedelic Experiences' On Selected Measures Of Personality, And Their Implications For Therapeutic Counseling Theory and Practice", Catholic University of America (1968)]
* "Why God Won't Go Away: Brain Science and the Biology of Belief." By Andrew Newberg, Eugene D' Aquili, and Vince Rause. New York: Ballantine Books, 2001. viii + 226 pages.
* "Stairways to Heaven: Drugs in American Religious History." By Robert C. Fuller. Boulder, CO: Westview Press, 2000.
* [http://www.americanethnography.com/january2008.php American Ethnography -- Some early ethnographic work on peyote religion]
* [http://www.americanethnography.com/article_sql.php?id=48 American Ethnography -- Mysticism: Consciousness Produced by Intoxicants and Anaesthetics] From William James' The Varieties of Religious Experience
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entheogen — The term entheogen comes from the Greek words en (within), theos (god), and generare (to generate, to bring forth). It translates as becoming divine within . The term entheogen refers to a hallucinogen or other psychoactive substance believed… … Dictionary of Hallucinations
Entheogen — Das Adjektiv entheogen setzt sich aus den altgriechischen Ausdrücken ἔν (en = in), θεός (theos = Gott) und γενέσθαι (genesthai = bewirken) zusammen. Damit wird eine spirituelle Erfahrung bezeichnet, die als All Einheit empfunden wird und die… … Deutsch Wikipedia
entheogen — (en.THEE.oh.jun; TH as in thin) n. A drug or other substance that engenders a deeply spiritual experience. entheogenic adj. Example Citations: Ken Tupper, a master s student in education at Simon Fraser University who wrote his thesis on the… … New words
entheogen — noun A psychoactive substance used for the purpose of inducing a mystical or spiritual experience … Wiktionary
entheogen — n. drug or other substance that cause a deeply spiritual experience … English contemporary dictionary
entheogen — … Useful english dictionary
Daniel Pinchbeck — This article is about the writer. For the game designer Dan Pinchbeck, see Dear Esther. Born June 15, 1966 (1966 06 15) (age 45) Occupation Author, Journalist Nati … Wikipedia
Glossary of spirituality-related terms (D-F) — This glossary of spirituality related terms is based on how they commonly are used in Wikipedia articles. This page contains terms starting with D – F. Select a letter from the table of contents to find terms on other pages. NOTOC MediaWiki:Toc:… … Wikipedia
Shamanistic Wicca — Shamanic Multicultural Witchcraft derives from the traditions of witches and shamanic tribes from every part of the globe.Fact|date=January 2008The biggest differences between Shamanic Wicca and other Wiccan traditions are a belief in the Plant… … Wikipedia
Entheogenic drugs and the archaeological record — Contemporary Indigenous TraditionsThere are several Modern cultures that continue to practice the application of mind altering drugs for religious purposes. Some of these cultures include the Shamans of Siberia (who employ Fly Agarics to endues… … Wikipedia